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Journal articles on the topic 'Mughal History'
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1
Suman, Kumari. "Tracing the Usage of Code -Mixing in the Indu Sundaresan's novel The Twentieth Wife." Criterion: An International Journal in English 15, no. 1 (2024): 109–18. https://doi.org/10.5281/zenodo.10794774.
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History comes with many facts and figures that travel worldwide and adapt in various ways. With such adaptations, one thing that becomes the tool for travel is language. Generations after generations can revisit history through the language used at a certain point in time. The present paper will explore and highlight the code-mixing of <em>Mughalia</em> words used in Mughal Fiction and different diction brought by Mughals in India, which became a part of Indian culture and Indian history. There needs to be more work done on the fiction of Mughals going through some popular fiction on Mughal women; one can see different ways of narration, intrigues, and plots, but the touch remains constant of different words used as it is. Words such as /begəm/, /baːðəʃəhaː/, /maːdɜiː/, /howəðəhə/, /tʃoliː/, /dɜʰərokʰaː/, etc., have been a part of the Mughal culture and are used without translation. Therefore, the analysis would explore the levels of code mixing in representing the Mughals in fiction. Further, we analyzed the data linguistically and developed an understanding by looking at code-mixing in Mughal fiction. This research paper envisages detecting and obtaining several instances of code mixing and different language contact situation.
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Sah, Ram Shankar. "Mughal State and the Information System: 1556–1707." Indian Historical Review 46, no. 2 (2019): 292–309. http://dx.doi.org/10.1177/0376983619889517.
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News reporting was an essential part of the administration of the Mughal Empire. Many sources such as biography, autobiography, court chronicles, akhbarat and travelogues indicate that the Mughals had an organised system of intelligence and espionage. The Mughals ruled over a vast territory which made it necessary to organize a system whereby news and information could be conveyed rapidly over great distances. News writing in Mughal India was closely connected with espionage and postal communication. For this reason, Historians who have studied the communication system of Mughal India, discussed the information system in a limited manner and paid greater coverage to the communication system. With the help of the news reports, the Mughal emperor issued orders and many other communications related to administration. The information system was important also for the economy. Till now, not much is known about the Mughal information system, notably the news reporting system related to the state. The present article deals with the information system of the Mughal empire particularly from the reign of Emperor Akbar to Aurangzeb. In this article, effort is made to discuss the types, levels, importance, structure, procedure and mechanism of the news reporting system during Mughal empire along with the rank, qualifications and work ethics of the news reporters. This article also analyses the nature and the role of the information system of the Mughal state along with how this information system evolved over a period of time.
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Anuradha, Dr. "Feminist Study of Indu Sundaresan’s “The Twentieth Wife”." International Journal of English Literature and Social Sciences 7, no. 2 (2022): 364–66. http://dx.doi.org/10.22161/ijels.72.52.
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India has a large history with many shades of it. The colonizers and the colonized both have a special place in its history that can’t be erased . One such colonizers were the Mughals. The era of Mughal India started in 1526 and ended in 1707 with Aurangzeb’s death (the last Mughal ruler). This paper traces down one such period of Mughal India but it doesn’t focus on the politics of the time but focuses on of the characters of Mughal India and that too a female character. It studies the feminine approach of the novel with critical evaluation of various women characters and their journey.
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Zaidi, Mohd Asim. "Role of Women in the Mughal Empire." International Journal for Research in Applied Science and Engineering Technology 11, no. 5 (2023): 7496–509. http://dx.doi.org/10.22214/ijraset.2023.53491.
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Abstract: The following paper’s major objective is to explore the Mughal harem's dynamism and to examine the diverse accomplishments and achievements of the women who were there with the focus also kept on the common women as well wherever needed. The following paper tries to discuss the historical achievements and lows that have occurred in the life of women in Mughal history. Focusing on political to social history aspects, integrating women, and evaluating their influence during the Mughal era. The present research paper examines significantly Mughal women's history, gender, identity, and gender relations difficulties, as well as women's participation in sociocultural and religious activities, medically, etc. The paper makes the case that the history of Mughal India was greatly influenced by the deeds, operations, and contributions of various royal women. As a result, efforts should be made to study the political history of the Mughal era in relation to the private lives, deeds, and participation of women in various spheres during that time. It will be highlighting all the aspects like education, politics, religion, etc. from common women to the royal women at the time of the Mughals from Babur to Aurangzeb.
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CHATTERJEE, KUMKUM. "Goddess encounters: Mughals, Monsters and the Goddess in Bengal." Modern Asian Studies 47, no. 5 (2013): 1435–87. http://dx.doi.org/10.1017/s0026749x13000073.
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AbstractThis paper makes a case for exploring the cultural facets of Mughal rule as well as for a stronger engagement with sources in vernacular languages for the writing of Mughal history. Bengal's regional tradition of goddess worship is used to explore the cultural dimensions of Mughal rule in that region as well as the idioms in which Bengali regional perceptions of Mughal rule were articulated. Mangalkavya narratives—a quintessentially Bengali literary genre—are studied to highlight shifting perceptions of the Mughals from the late sixteenth century to the eighteenth century. During the period of the Mughal conquest of Bengal, the imperial military machine was represented as a monster whom the goddess Chandi, symbolizing Bengal's regional culture, had to vanquish. By the eighteenth century, when their rule had become much more regularized, the Mughals were depicted as recognizing aspects of Bengal's regional culture by capitulating in the end to the goddess and becoming her devotees. This paper also studies the relationship of the Mughal regime with Bengal's popular cultural celebration—the annual Durga puja—and explores its implications for the public performance of religion and for community formation during the early modern period.
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Khwaja, Aasim. "Mughal port officials and European company-men: The dynamics of a commercial relationship in the seventeenth century." International Journal of Maritime History 33, no. 4 (2021): 614–30. http://dx.doi.org/10.1177/08438714211061670.
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The description of the Mughals as a land-driven power that remained largely inert to maritime opportunities and challenges does not sufficiently explain their increasing reliance on the seaborne delivery of strategic goods such as horses, bullion and specialised military labour. In this context, the article focuses on the office of mutasaddi, which operationalised Mughal authority at the port of Surat. By analysing the interactions of mutasaddis with European trading companies, it is shown that the Mughal presence was central to the shaping of the maritime trajectory of the region. As long as the Mughal oversight was vigilant, the port officials dominated the Europeans. But once the Mughal presence came to be hollowed out, new forces set in that ultimately enabled the Europeans to turn the tables on the port officials.
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Akram, Hamza, and Zarwish Bint E. Ishaq. "A Discourse on the Institutions and Organizations of the Mughal Empire." Jurnal Aplikasi Manajemen, Ekonomi dan Bisnis 7, no. 2 (2024): 44–60. https://doi.org/10.51263/jameb.v7i2.162.
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The institutional development of the Mughal Empire was a critical factor in its success and longevity. The empire established a highly centralized administrative system, a sophisticated revenue system, and a powerful military organization. Additionally, the Mughals had a uniform legal code, and a rich cultural heritage, which helped to create a sense of unity and identity among the diverse peoples of the empire. This abstract provides a brief overview of the institutional development of the Mughal Empire and highlights its importance in shaping Indian society and culture. The Mughal Empire, which lasted from 1526 to 1857, was one of the most powerful and influential empires in Indian history. The organizational development of the Mughals was a crucial factor in their success. The empire had a highly centralized system of government, a powerful military, a sophisticated revenue system, a uniform legal code, and a rich cultural heritage. These factors helped to create a sense of unity and identity among the diverse peoples of the empire. This abstract provides a brief overview of the organizational development of the Mughal Empire and highlights its importance in shaping Indian society and culture The Mughal Empire was one of the most powerful and influential empires in Indian history. It was founded by Babur in 1526 and lasted until 1857, encompassing much of the Indian subcontinent, as well as parts of modern-day Afghanistan, Pakistan, and Bangladesh. The Mughals were known for their military might, political acumen, and cultural achievements, and their organizational development was a crucial factor in their success.
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Mir, Naseer Ahmad. "Lahore as a Centre of Commerce: 1580–1707." Indian Historical Review 47, no. 1 (2020): 40–53. http://dx.doi.org/10.1177/0376983620922407.
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The Mughal Era witnessed a ceaseless movement of people, money and resources, which paved the way for a strong interaction between different provinces of that time. The desire to oversee a solid political domain by the Mughals brought forth a progression of urban focuses in various parts of the realm for their productive control. Urban Centres performed a distinctive sort of function by becoming either administrative, commercial or religious centres. Among these, Lahore was one which gloated the economy of Mughal Empire through its inland and overseas exchange. In the present article, an attempt has been made to assess the geographical location of Lahore, with its water and land transport facilities as a supporting factor for trade and to know the commodities of which there was a great demand, both inside and outside of the Mughal Empire. This article highlights the attributes of power in Mughal India; the interdependence of trade and politics; the impact on other towns of Lahore suba as well as on other subas of empire also. Furthermore, to examine the overall commerce of Lahore Suba (reflected from travelogues) is the part of paper.
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Nur Fatimah, Friska. "The Development of Islam in The Mughal Time." Rihlah: Jurnal Sejarah dan Kebudayaan 10, no. 02 (2022): 103–18. http://dx.doi.org/10.24252/rihlah.v10i01.34643.
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It is thought that commercial networks allowed Islam to spread to India in the seventh century. The history of Islam's entrance in India, where the majority of the population is Hindu, and how it evolved there to give rise to the Indian Muslim community, cannot be isolated from the development of Islam during the Mughal era. Zainuddin Muhammad Babur (1482-1530 AD), who established the Mughal empire, ruled during its height from the time of Akbar (1556-1506 AD). That was the center of Islam's glories in India during the height of the Mughals' power under Sultan Akbar. both in terms of the advancement of civilization, thought, the economy, the government, and science, the arts, and culture. specifically, the height of the last Mughal empire due to a weak leader, the Mughals' decline soon after. The library was used as the primary research source for this investigation. Therefore, all of the data used in this study came from texts that dealt with this issue.
 Keywords: Development; Islam; Mughals; India
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Kumari, Suman. "The Badshah Begums: Interrogating Identity and Power in Mughal Fictions." Muslim English Literature 2, no. 2 (2023): 73–82. http://dx.doi.org/10.15408/mel.v2i2.36602.
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The historical legacy of Mughal rule in India has never been devoid of the interplay of power politics and identity throughout its long history. Needless to say, the history of Mughal women abounds in instances of power struggle and hegemonic interplay of social position. This research paper intends to highlight Ira Mukhoty’s Daughters of the Sun and Indu Sundersan’s The Twentieth Wife, which explicitly throw light on this power exchange that inevitably occurred in the Mughal empire. The historical representation of Mughals has been surrounded by narratives of the central patriarchal seat of power. Besides, the paper intends to establish the dedication, intelligence, valor, and diplomacy of these Begums whose stories have never been part of the popular narrative. The catalytic role that these women played in building the Mughal empire, as Mukhoty says, needs to be studied as an essential aspect of the development of the Mughal kingdom in India. Considering popular theories of studying cultural theory, this paper questions the prevalent ideas of privilege, power, and position associated with the title of the Badshah Begum and reveals the true socio-cultural suppression that functioned in the background. This paper brings out how the Begums perceived the importance of the title themselves at the personal level, thus contributing to the growth of the domestic, economic, political, and academic levels.
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Fairchild Ruggles, D. "At the Margins of Architectural and Landscape History: The Rajputs of South Asia." Muqarnas Online 30, no. 1 (2014): 95–117. http://dx.doi.org/10.1163/22118993-0301p0006.
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The Rajput princes of South Asia in the sixteenth to nineteenth centuries built beautiful palaces with gardens and commissioned manuscript paintings that rivaled those of their Mughal contemporaries. Although the Hindu Rajputs and Muslim Mughals were variously allies and foes, neither political relations nor religious faith prevented artistic exchanges from occurring between them. Just as the Mughals embraced and internalized Indic forms such as the chhatri, the Rajputs likewise appropriated forms such as the four-part garden known as the chahar bagh, not as a direct transfer but a reworking and renegotiation of form and expression. While the Rajput chahar baghs are the only ones to have attracted the attention of historians, most likely because they fit neatly into a recognized architectural type, Rajput patrons also built other kinds of gardens with rectilinear and curving parterres, deep pools with “floating” pavilions, lotus gardens, and orchards resembling sacred groves. Some of these appear in Mughal sites too, typically inserted into a chahar bagh. The essay looks at how typological forms were shared and adapted by the Mughals and Rajputs, and asks what such forms may have meant to their respective patrons. It concludes by proposing that the definition of art historical fields—divided along religious lines between Islam and Hinduism—often impedes such inquiries.
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Everaert, Christine. "When Muslim Rulers Were Like Hindu Gods." Journal of Asian Studies 82, no. 1 (2022): 44–65. http://dx.doi.org/10.1215/00219118-10119661.
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Abstract The 1930s Hindi short story “Mugaloṃ ne saltanat bakhś dī” (“The Mughals Gave the Sultanate Away”) by self-proclaimed apolitical author Bhagavatīcaraṇ Varmā offers an alternative version of how the British Crown took the rule of India away from the Mughal Empire. An in-depth analysis of this story written during the buildup to the decolonization of India evaluates how two different kinds of what is often referred to as “outside rulers” are depicted in this story: the Mughal emperors and the British colonial rulers. This case study assesses whether the story shows a different attitude toward Mughals and the centuries-old Muslim culture in India, compared to how both historic rulers are viewed and represented by right-wing Hindu nationalists: Muslim Indians seem to be made part of the “other” rather than a part of an inclusive interpretation of the Indian “self.”
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Idris, Farhad B. "The Enchantress of Florence: Fabulous Blather." East West Journal of Humanities 1 (June 15, 2010): 59–66. http://dx.doi.org/10.70527/ewjh.v1i.79.
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Salman Rushdie's The Enchantress of Florence glances at history on a grand scale. This, his ninth novel, offers a comparative view of two worlds: Mughal India and Medici Italy. The two dynasties ruled at about the same time—the Mughals in India from the sixteenth through the eighteenth century, the Medici in Florence from the fourteenth through the eighteenth century. Rushdie fabricates a link between the two through an account of a Mughal princess—sister of Babar, the founder of the dynasty—who shows up in Florence and sways men in power through her sheer beauty. At a later time, a golden-haired man claiming to be the son of the princess arrives in Akbar's court and tells the emperor the story of the princess. He calls himself "Mogor dell' Amore" or "a Mughal born out of wedlock" (Rushdie's emphasis) (91). The story he tells will make or break his fortune. Either it will earn him the status of a Mughal or it will lead to his ignominious exit from the court or a worse fate.
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Khwaja, Aasim. "Mughals and the ‘maritime dynamic’ along the maritime frontier in Gujarat, c.1572–1759." International Journal of Maritime History 31, no. 2 (2019): 402–15. http://dx.doi.org/10.1177/0843871419843490.
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The literature relating to the nature, scope and legacy of the engagement of the Mughals with the maritime space in the early modern era is beset with certain inadequacies. The consensus has it that a sophisticated commercial system functioned along the Gujarat coast, centred at Surat, largely independent of the presence of the Mughals per se in the region. This article re-examines the role of the Mughals to reveal a more dynamic picture that accounts for the paradoxes that riddle current understanding of this vital aspect of Mughal history.
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Anooshahr, Ali. "Dialogism and Territoriality in a Mughal History of the Islamic Millennium." Journal of the Economic and Social History of the Orient 55, no. 2-3 (2012): 220–54. http://dx.doi.org/10.1163/15685209-12341235.
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AbstractThe sixteenth century witnessed the flowering of European literature that claimed to describe the encounter between Western travelers and the indigenous population of the rest of the world. Similarly, some Persianate writings of the same period present a dialogical encounter, not so much with the Europeanother, but with rival Muslim empires. One of the writers in this genre was Jaʿfar Beg Qazvīnī, sole author of the third part of theTaʾrikh-i alfī(Millennial History), supervised by the Mughal emperor Akbar. In his book, Jaʿfar Beg drew on an unprecedented store of sources from rival courts and treated the Ottomans, Mughals, and Safavids as essentially equal political and cultural units following identical historical trajectories. He also developed one of the earliest Mughal expressions of “Hindustan” encompassing South Asia in its entirety. While most analyses of this outstanding example of dialogical historiography have downplayed its value because of its paucity of new information, the present article will seek instead to demonstrate its significance for its unusual worldview.
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Talekar, P. R. "Political History of Mughal India." International Journal of Advance and Applied Research 5, no. 18 (2024): 10–14. https://doi.org/10.5281/zenodo.11654166.
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The Mughal emperors were the supreme monarchs of the Mughal Empire in the Indian subcontinent, mainly corresponding to the modern countries of India, Pakistan, Afghanistan and Bangladesh in the east, and the uplands of the Deccan Plateau in South India. The Mughal empire is conventionally said to have been 1526 by Babur, a Chieftain from what is today Uzbekistan, who employed aid from the neighboring Safavid and Ottoman Empire, to defeat the Sultan of Delhi, Ibrahim Lodi, in the First Battle of Panipat, and to sweep down the plains of North India. The Mughal imperial structure, however, is sometimes dated to 1600, to the rule of Babur’s grandson, Akbar. This imperial structure lasted until 1720, until shortly after the death of the last major emperor, Aurangzeb, during whose reign the empire also achieved its maximum geographical extent. Reduced subsequently to the region in and around Old Delhi by 1760, the empire was formally dissolved by the British Raj after the Indian Rebellion of 1857
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Rasool, Asma Ghulam, Maham Akram, and Kaneez Fatima. "Religious Universalism in Bulleh Shah's Selected Poetry." Global Social Sciences Review V, no. II (2020): 591–97. http://dx.doi.org/10.31703/gssr.2020(v-ii).57.
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The Indian subcontinent had been ruled by the Mughal Empire for almost three hundred years. The regime was marked for its ethnic, cultural, and religious multiplicity. The Mughals utilized the narratives of belonging as a part of their state-building objectives for which diverse cultural, social, and to a great level, religious identities merged. This article concentrates on the significance of poetry in history as a social and political instrument via the selected poems of Bulleh Shah, a poet of the Punjabi language (1680-1757). It aims to exhibit the linkage between the religious, political, and cultural aspects of the Mughal Regime in the sub-continent to pinpoint a liaison between the political and social dynamics of power while establishing statehood. In this regard,the poetic heirloom of Bulleh Shah is persistent in understanding not only the cultural prominence of the Mughal Regime but also the cultural bridge between the religious and political hierarchy of the region.
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Munir, Bakht. "The Mughal Administration of Justice: An Appraisal." Global Strategic & Securities Studies Review V, no. III (2020): 43–50. http://dx.doi.org/10.31703/gsssr.2020(v-iii).05.
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In the history of the Indian subcontinent, the claims that the science of administration of justice reached its apex during the period of the Great Mughals are critically investigated in this paper. Though the Mughals initiatives were oriented to public and social welfare, their absolute authority over the state cast shadows on the system they introduced, one of which was administration of justice. With the help of qualitative research methodology, this article examines whether the Mughal system of administration was meant to dispense with justice and uphold welfare of the people or it was just a replica of the police state where sovereignty was exercised in a dictatorial manner.
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Hashmi, Arsala. "Philosophy of Interior Design in Mughal Era Mosques of Lahore: A case study of Maryam Zamani and Wazir Khan Mosques." Journal of Art, Architecture and Built Environment 01, no. 02 (2018): 55–73. http://dx.doi.org/10.32350/jaabe.12.04.
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A great reflection and convergence of Persian, Turkish and Indian architecture is observed in Mughal architecture, which is known as a remarkably symmetrical and decorative amalgamation of these architectures. Muslim and non-Muslim scholars of history have appreciated, identified and recognized the extremely attractive Mughal signs, decorations and beautifications. It has been observed that Mughal architecture is not limited and specified to mosques only but has been used in all other Islamic buildings including their gardens. These signs and decorations have combined different features, elements and components of Islamic architecture and art together. Mughal era has been known as the greatest era which defined the splendid and extravagant phase of Islamic architecture. Therefore, the basic purpose of this paper is to find out how these features and decorations of Mughal architecture used in mosques stem from Islamic principles. The basic aim is to conduct the semiotic analysis of two mosques of Mughal era which have been selected for examination and identification. Hence, this study outlines the importance and scope of Mughal mosque architecture. It examines the decorative style used in this architecture by scrutinizing the basic characteristics of its structure. Moreover, it discovers the real purpose and spiritual meaning of these mosques. The spiritual values are considered significant as they influence the spirit that brings harmony in life. Throughout the Islamic world, this spiritual aspect has been observed as the most dominant factor and element which gives an important underlying message to all Islamic art. Mughals have played a significant role in Islamic art which cannot be ignored and avoided. The findings indicate that the typical Mughal mosques are not just mere representation of religious buildings or places for worship, instead they are something more than that. These mosques have their spiritual connection with art and architecture which cannot be ignored. Their color, shape, volume, texture, and designs all offer the fundamental message of Islam, the incarnation of “peace” and “submission” from which Mughal mosques derive their uniqueness in architecture.
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Fisher, Michael H. "The Imperial Coronation of 1819: Awadh, the British and the Mughals." Modern Asian Studies 19, no. 2 (1985): 239–77. http://dx.doi.org/10.1017/s0026749x00012324.
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The interaction among the expanding British, the regional rulers of the Gangetic plain, and Mughal Emperors stands central to Indian history during the first half of the nineteenth century. Each of these three groups determined to advance its own political and cultural values in the face of the conflicting expectations and assumptions of the other two. The English East India Company regarded itself as under the authority of the British Parliament and the sovereignty of the British crown. At the same time, the Company continued nominally to acknowledge the sovereignty of the Mughal Emperor, at least in India. The various regional rulers of north India, most prominently the rulers of the province of Awadh, acted and apparently perceived themselves as de facto independent of the Mughals while also symbolically submitted to Mughal sovereignty. The Mughal Emperors, whose power to command armies had faded to nothingness during the last half of the eighteenth century, continued to pretend to absolute sovereignty over virtually all of India until 1858. Each of these three groups wished to see the 1819 imperial coronation by the Awadh ruler as an overt proof of their own cultural values and of their understanding of their relationships to the others.
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Zulfazdlee Abul Hassan Ashari, Mohamad, Mohd Roslan Mohd Nor, Nursafira Lubis Safian, Mohd Hafiz Safiai, Hakim Zainal, and Ezad Azraai Jamsari. "MUGHALKINGDOM IN INDIA ACCORDING TO HAMKAS SEJARAH UMAT ISLAM." International Journal of Advanced Research 9, no. 11 (2021): 970–78. http://dx.doi.org/10.21474/ijar01/13830.
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India is important in the study of Islamic history and civilization research as it was one of the earliest territories that received Islamic preaching and was the site for various Islamic kingdoms until the year 1857. The achievements of Islamic civilization in India, particularly during the Mughal era, added sparkle to the glory of Islamic history. For this reason, the facts relating the Mughal Kingdom in India have been discussed in writings on Islamic history and civilization, including the book, Sejarah Umat Islam, by Hamka. The purpose of this article is to study Hamkas work on the history of the Mughal Kingdom in India and analyse the narration and discussion he submitted. This research adopts a qualitative approach using historial study and content analysis to gather and analyse data. Research results find that Hamka had the interest and knowledge in writing Islamic history by describing Muslim societies and Islamic states from their inception to their end, including the Mughal Kingdom in India. In his narrative of Mughal history, Hamka inserted the element of teaching or ibrah (lesson), particularly when discussing the time of Mughal decline. The narrative approach is consistent with the philosophy of Islamic history that stresses on the ibrah concept, which was meaningful to Hamkas own personality as a missionary. Hence, his work, SejarahUmatIslam, proved Hamkas ability to discuss Islamic history, and simultaneously resonated with readers interested in issues of Islamic history.
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Dolvi, Dr Jayasree. "Administrative Stracture of Mughals an Explanatory Study." Journal of Legal Subjects, no. 11 (September 29, 2021): 18–24. http://dx.doi.org/10.55529/jls11.18.24.
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The management of operations is what we call administration. Even while entire empires can collapse and other rulers can take their place, the administration of a country will continue on indefinitely. It is neither susceptible to transformation by revolution, nor can it be uprooted by upheaval. There were many dynasties that ruled over India, but the Mughal dynasty is considered to be the most significant because it dominated the country on Indian soil for the greatest stretch of time and had its own unique administrative structure. Between the years 1526 and 1707, the Mughals left their imprint on Hindu culture as well as on Hindu history. The Mughals held sway over India for a total of 181 years, during which period the country underwent a number of significant transformations. The Mughal Empire was significant because it united practically the whole Indian subcontinent under its control and brought the various regions of the subcontinent closer together by enhancing both their overland and coastal commercial networks. In addition to this, it was famous for the cultural impact. It was thought to be the first major empire to arise in India after the fall of the Gupta Dynasty. The study provides an insight into the Mughal administrative hierarchy. In order to arrive at a conclusion, the research used a combination of descriptive, historical, and analytical method with qualitative approach.
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Kinra, Rajeev. "The Truth is out There (and also in Here): Taḥqīq as an Investigative Modality in Mughal Culture and Scholarship". Journal of Early Modern History 27, № 4 (2023): 353–67. http://dx.doi.org/10.1163/15700658-bja10074.
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Abstract This article offers a brief examination of various uses and senses of the term taḥqīq (ascertaining the truth; investigation; verification) in Mughal intellectual circles in the sixteenth-eighteenth centuries. Often contrasted with another term, taqlīd (copying; imitation), taḥqīq could signify different kinds of epistemological commitments – and therefore different kinds of truth-claims – depending on the context in which it was being deployed. Here we examine the ways in which the notion of taḥqīq figured prominently in Mughal debates about religious toleration, in Mughal scholarly culture, and even in Mughal notions of kingship, justice, and statecraft. Along the way, we will also use Mughal ideas about taḥqīq as an opportunity to intervene in larger debates about the nature of global early modernity.
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ALAM, MUZAFFAR. "The Mughals, the Sufi Shaikhs and the Formation of the Akbari Dispensation." Modern Asian Studies 43, no. 1 (2009): 135–74. http://dx.doi.org/10.1017/s0026749x07003253.
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AbstractThis essay places Mughal–Sufi relationship within a larger sixteenth century context, focusing on the strategies the early Mughals adopted to build their power in India. It reviews the positions of the two important sufi groups, the Indian Chishtis and the Central Asian Naqshbandis, juxtaposing the political benefits or the loss that the Mughals saw in their associations with them. While the Naqshbandi worldview and the legacy of the legendary Ubaid Allah Ahrar clashed with their vision of power, in the Chishti ideology, on the other hand, they found a strong support for themselves. The Chishtis then had an edge at the time of Akbar. But the Naqshbandis under Khwaja Baqi Billah (d. 1603) continued in their endeavour to reinstate their place in Mughal India. The paper thus provides a backdrop and makes a plea for re-evaluating the debate on the ideology and politics of Shaikh Ahmad Sirhindi (d. 1624).
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Chatterjee, Nandini. "REFLECTIONS ON RELIGIOUS DIFFERENCE AND PERMISSIVE INCLUSION IN MUGHAL LAW." Journal of Law and Religion 29, no. 3 (2014): 396–415. http://dx.doi.org/10.1017/jlr.2014.20.
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AbstractThis article investigates the “pre-history” of the colonial and postcolonial personal (status) laws of India, which tie religious identity with legal status, particularly in matters of family law. It examines the concept of law and legal jurisdictions in Mughal India (1526-early eighteenth century; officially 1857): a unique political formation in which an Islamic state ruled over a populace which was predominantly non-Muslim. Using Mughal official orders, Persian-language legal documents produced between the sixteenth and eighteenth centuries, and Persian-language legal formularies, the article proposes that despite frequent local delegation, the Mughals, their officials, and their subjects did not conceive of law as divided up into several religion-based jurisdictions. Instead, an inclusive operationalization ofshariʿa1(Islamic moral code, in a more specific sense Islamic law) appears to have popularized Islamic legal concepts and forms, and a host of pragmatic concerns attracted many who were not Muslims to the courts of the imperially appointedqazis(Islamic judges). Based on this evidence, this article proposes that Mughal India represents an instance of widespread “permissive inclusion” intoshariʿa, whereby in non-criminal matters theqazis' courts allowed and attracted, but did not require, all Mughal subjects to avail of their civil jurisdiction. This proposition is examined further in connection with the acrid debates between late Mughal administrators (particularly, Muhammad Reza Khan of Bengal) and their British overlords. It is thus suggested that while instituting colonial rule in the late eighteenth century, British imperialists also introduced a new concept of religion-based distribution of legal authority to India.
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Saima Sharif, Dr. Muhammad Zeshan Ashraf, and Maliha Khalid. "Investing the Aesthetics of Gulāb Bāgh Gateway: A Diminishing Mughal Monument." Al-Qamar 6, no. 3 (2025): 67–80. https://doi.org/10.53762/vqxkwe66.
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The city of Lahore has been controlled by several dynasties throughout course of its history but it reaches its apogee of its splendor under the Mughal Empire between the late 16th and early 18th century and served as its capital city for many years. The Mughals were endowed with remarkably taste for constructing magnificent structures. Gulābi Bāgh gateway is one of those monumental structures, built during Mughal Empire. On the facade of Gulābi Bāgh gateway, there are inscriptions in Persian language which have symbolical connotations. The structure is embellished with frescos painting. The internal worn-out walls are decorated with lotus flowers and cypress tree which also have symbolical representations. There is no doubt that Architectural structures are helpful to understand the chronological notions about the situation of city especially gateways which are erected for so many reasons. This paper is an effort to interpret the meanings from the symbolic inscriptions and embellishments carved on the walls of the magnificent piece of art and architecture i.e Gulabi Bagh. In contemporary period the Mughal architecture is one of those remaining structures which are considered as a heritage of Pakistan. This research also highlights the fact that such buildings are ruined by public who torn up their history by the ancestries and are not even conscious of the loss.
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FARUQUI, MUNIS D. "At Empire's End: The Nizam, Hyderabad and Eighteenth-Century India." Modern Asian Studies 43, no. 1 (2009): 5–43. http://dx.doi.org/10.1017/s0026749x07003290.
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AbstractNizam-ul-Mulk (d. 1748) was a Mughal nobleman who founded the post-Mughal successor state of Hyderabad. Engaging the Nizam's long and varied career, this essay re-evaluates the Nizam's decision to abandon the Mughal imperial system. In so doing, it highlights the ways in which the Nizam's story contrasts with that of founders of other post-Mughal successor states. This essay also seeks to explore Hyderabad's early history, the unique challenges faced by the new state, and the inventive ways in which it sought to overcome them. Ultimately, this essay aims to broaden and complicate our understanding of India's political history in the late-seventeenth and early-eighteenth century.
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Mishra, Om Prakash, and Neha Tyagi. "An Analytic Study of Mughal Emperors and Their Achievements." Journal Global Values XV, no. 1 (2024): 84–91. https://doi.org/10.31995/jgv.2024.v15i01.011.
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The Mughal Empire, spanning from the early 16th to the mid-19th century, stands as one of the most influential and culturally rich periods in the history of South Asia. At its Zenith, the Mughal Empire encompassed vast territories, from present-day Afghanistan to Bangladesh, and its emperors presided over a flourishing civilization marked by remarkable achievements in art, architecture, literature, and governance. Central to this cultural renaissance was the patronage of the arts by Mughal emperors, whose enlightened rule fostered an environment conducive to artistic creativity and innovation. Among the various forms of artistic expression that flourished during the Mughal era, painting occupies a prominent place.Mughal paintings, characterized by their meticulous attention to detail, vibrant colors, and intricate designs, are celebrated for their beauty and sophistication. Rooted in a rich tradition that drew inspiration from Persian, Indian, and central Asian artistic influences, Mughal paintings reflect the diverse cultural tapestry of the empire and serve as visual chronicles of its history, society, and values. In this research paper, we explore the symbiotic relationship between Mughal emperors and the evolution of Mughal paintings, tracing the trajectory of artistic development from the early days of the empire to its zenith under illustrious rulers such as Babur, Humayun, Akbar, Jahangir, and Shah Jahan. Through a nuanced examination of historical sources, artistic masterpieces, and scholarly interpretations, we seek to elucidate how Mughal emperors shaped the course of painting as a refined art form and how paintings, in turn, reflected the ethos and aspirations of the Mughal Empire. By delving into the historical context, examining the contributions of individual emperors, and analyzing the artistic techniques and themes that defined the period, we aim to provide a comprehensive understanding of the cultural significance and enduring legacy of Mughal paintings. As we navigate this journey through the annals of history and art, we invite readers to immerse themselves in the splendor of Mughal civilization and appreciate the timeless beauty of its artistic treasures.
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Rezavi, Syed Ali Nadeem. "Representations of the Mughals in Present-Day India: From K. Asif’s Akbar to the Babur of Nikkhil Advani." Studies in People's History 9, no. 2 (2022): 241–54. http://dx.doi.org/10.1177/23484489221120100.
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The Hindi film industry (Bollywood) has been fascinated since practically its beginnings with revisiting history and rewriting it. Over the years, we have had several historical period films, and of them a number have been on Mughal emperors and princesses. This article tries to review the content of some of the celebrated movies based on the Great Mughals, produced after independence: starting with Mughal-e-Azam of K. Asif to Jodhaa Akbar of Ashutosh Gowariker and a recently shot historical serial. The basic argument of the article is that compared to Western endeavours, or even other Asian film-makers, the products of the Hindi film industry, or even the OTT platforms, have somehow failed in conforming to established historical facts while constructing their romances. The article examines how the films often depart from reality to reconstruct a mythical past. The recent tendency towards communalisation, however, is not here studied.
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Golden, Peter B. "RICHARD C. FOLTZ, Mughal India and Central Asia (Oxford and Karachi: Oxford University Press, 1998). Pp. 190." International Journal of Middle East Studies 32, no. 2 (2000): 286–88. http://dx.doi.org/10.1017/s002074380000235x.
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The author claims that this work is a “preliminary argument for a new approach” (p. xxi) to the history of the Muslim East, one that runs counter to older Indo-centric views of the Mughals and the contrived “national” histories produced by British and Russian imperial historians (p. 154). Two central themes run through this study. The first is that “tripartite Muslim Asia” (Iran–Turan–Hindustan) of the 16th and 17th centuries was, in terms of the dominant elite culture, one world and not several. The Muslims of Central Asia and northern India in the 16th and 17th centuries “appear not to have thought of each other mainly as foreigners or as subjects of another king. Rather, they considered each other foremost as Muslims and secondarily in terms of family connections or other loyalties” (p. 31). This in part contributed to and permitted the large-scale movement of talent from Iran and Central Asia to the Mughal domain, “where opportunities were perceived as being better” (p. xix). This notion and the elements of “shared economy” and “mental geography of Asian Muslims” are briefly explored in the first chapter and returned to repeatedly throughout the book. The second chapter, “Timurid Legacy and Turko-Mongol Identity,” focuses on one very particular aspect of this special relationship. The Mughal dynasty was founded by Babur, a descendant of Tamerlane and heir to the extraordinary Turko-Iranian culture that flourished under Timurid rule in Central Asia. Having been evicted from his patrimony in Central Asia by the Uzbeks and having failed to regain his ancestral lands, Babur (who viewed India as “inhospitable, uncivilized and heathen” [p. 127]) and his descendants had to make do with Muslim South Asia. This was their “consolation prize.” That is not bad as “consolation prizes” go, especially because the new territory, which Babur's descendants, after a shaky start, soon expanded to include much of the Indian Subcontinent, quickly outpaced their Central Asian patrimony in power and wealth. Uzbek Central Asia, decreasing in importance militarily, strategically, and economically, never constituted a threat to the Mughal regime and was no longer a core zone of world trade. “In strictly material terms the Mughals had little to gain by reconquering the land of their forebears,” Foltz writes, “yet it remained an obsession. Simple nostalgia appears to have been a major factor in determining the Mughal's foreign policy, and may well provide historians with an example of psychology overriding economics” (p. 6). This is the second major theme of this work. Babur, understandably, always dreamed of returning to his Central Asian homeland. Foltz, however, contends that his “obsession was to be the inheritance he bequeathed to his own descendants, which would haunt them mercilessly despite their successes and glories in India for two centuries to come” (p. 14). Another psychological factor, the author suggests, was the need of the Mughals to prove to the Uzbeks and the rest of the world that they had “made good in exile” (p. 68). By the late 16th century, the Mughals controlled a state with some 60 million to 90 million subjects, while Uzbek Turan could only muster some 5 million—and not always under stable rule. In addition to the psychological factors, which, with the exception of Babur's memoirs (a unique source) are difficult to document, there were also very good political reasons for the Mughals to maintain this Central Asian link. They were Timurids, after all, and Timurid descent was an important component of their ideology, especially when facing the Shibanid Uzbeks. Although they considered the Shibanid Uzbeks barbarians, the Shibanids' Chinggisid descent gave them even higher standing. Foltz correctly notes that “in a world where lineage was nearly everything, the Mughal descendants of Timur could not, ideologically speaking, abandon their paramount claim to Central Asia no matter how firmly established in India they became” (p. 22). Viewing themselves as the lawful rulers of Central Asia, the Mughals “were content to let the Uzbeks ‘house sit’ for them” (p. 33), sometimes referring to Uzbek rulers as “governors” or the Wali-yi Turan (p. 127). Although many Uzbeks eventually came to seek their fortunes in Mughal service, they were stereotyped as simpleminded and pious but obstinate ruffians and bigots, given to revolt. Foltz attributes their rebellious inclinations to the egalitarian traditions that they brought with them from the Turkic lands (p. 59).
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BUSCH, ALLISON. "“Unhitching the Oxcart of Delhi”: a Mughal-Period Hindi account of Political Insurgency." Journal of the Royal Asiatic Society 28, no. 3 (2018): 415–39. http://dx.doi.org/10.1017/s1356186317000712.
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AbstractThis article is part of a larger effort to broaden the source-base for understanding Mughal-period India by engaging with the Hindi literary archive. I analyze the vignettes of Aurangzeb and other Mughal figures that are available in Lāl Kavi's Chatraprakāś (Light of Chatrasal, c. 1710), a Brajbhasha (classical Hindi) historical poem commissioned by the Bundela ruler Chatrasal (1649–1731). Written shortly after Aurangzeb's death, the Chatraprakāś is in part a retrospective on Aurangzeb's reign. It is also a valuable source of regional history that gives voice to how the Mughal Empire was perceived from a local court that went in and out of political favour. In places, Lāl Kavi engages in trenchant political critique, expressing the court's strong disillusionment with the Mughal manṣabdārī system as well as more local grievances. While by no means the dominant tone of the work, there are occasional hints of the court's outrage at Mughal offenses against what Lal Kavi explicitly terms “Hindu dharma.” Parsing the Chatraprakāś as both poetry and history, I probe the text's complex perspectives on Mughal rule.
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Siebenhüner, Kim. "Approaching Diplomatic and Courtly Gift-giving in Europe and Mughal India." Medieval History Journal 16, no. 2 (2013): 525–46. http://dx.doi.org/10.1177/0971945813515021.
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This article deals with courtly gift-giving practices in Europe and Mughal India from a comparative and interwoven perspective. Given the historiographical lacunae on Mughal gift-giving, the article presents preliminary observations for further research. Unlike most contributions to this volume, this article understands the notion of diversity in terms of an intercultural diversity that came to the fore in courtly contexts and in diplomatic encounters. My arguments are bifold. On the one hand, European and Mughal rulers and their envoys shared a common ground of diplomatic gift-giving practices that were shaped by an understanding of what was worthy of giving and of the symbolic power of the given objects. On the other hand, courtly gift-giving practices were embedded in different social and cultural environments in Europe and India. By looking at the notion of the ‘gift’ and the social organisation of the Mughal elite, it becomes clear that pīshkash was an idiosyncratic concept in South and Central Asian contexts and that offerings of manṣabdārs to the Mughal emperor had a different character than those of European courtiers to their rulers.
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C. MUHAMMAD, DR HANEEF. "TOLERANCE AND CO-EXISTENCE IN MUSLIM INDIA: THE RELIGIOUS POLICY OF THE MUGHAL EMPIRE." CenRaPS Journal of Social Sciences 2, no. 1 (2020): 1–13. http://dx.doi.org/10.46291/cenraps.v2i1.6.
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The Indian peninsula is known for its multi-religious and multicultural identity. India, the birthplace of Hinduism and Indian culture, has accepted many local and foreign religions throughout History. India's meeting with Islam began with Arab merchants at the time of Prophet Muhammad (PBUH) and was completed with the military expeditions of Persian and Turkish rulers. The most important Muslim Empire in Indian history is the Mughal Empire, founded by Babur, the grandson of Timur. It ruled over many territories in the Indian sub-continent for three centuries. Recognizing Islam as a state religion, this empire has treated indigenous Hindus and the adherents of other religions that constitute the majority of the Indian population with extraordinary tolerance. Generally, these Muslim rulers allowed their citizens to live according to the religions they wanted, even though they destroyed some Hindu temples as a symbol of the authority change. These Muslim rulers even employed them in the governing body of the state. The most prominent example of this can be seen in the period of Akbar Shah of the Mughal Empire.
 This study examined how the Mughal Empire, which ruled for centuries in the Indian Peninsula, treated the non-Muslim subjects, especially the Hindus and how did they introduce the culture of co-existence, giving more importance for the period of Akbar, the great ruler of the Mughal Empire. Similarly, I will try to compare the millet system of the Ottoman Empire with those of Mughal’s religious policy using the comparative method.
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Shaffer, Holly, and Yuthika Sharma. "To Fill “a Gap in Indian History”." Archives of Asian Art 74, no. 1 (2024): 79–128. http://dx.doi.org/10.1215/00666637-11169093.
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Abstract This essay examines the category of “Company” painting, shorthand for painting associated with the East India Company, which dominates the art historiography of eighteenth- and nineteenth-century South Asia. Using the archive of Mildred Archer (1911–2005), the British Library curator who formalized this approach in Western scholarship in tandem with scholarly commentaries by art enthusiasts P. C. Manuk (1873–1946) and Rai Krishnadas (1892–1980), we highlight the complexities of Company painting as both modality and practice. Providing insight into the little-recognized role of Ishwari Prasad (1870–1949), whom Archer and Manuk lauded as the last living artist of the Mughal tradition, we examine his vanguard formulation of a Kampani qalam (“Company style”), where he reframed Mughal art in the era of Company mercantilism and thriving exchange between European and Indian artists at Patna. Further, Prasad emerges as a key interlocutor between the critic and educator E. B. Havell (1861–1934) and the artist Abanindranath Tagore (1871–1951), integrating Mughal and Company lineages within the growing pan-Asian sensibility at the Calcutta School of Art. Foregrounding Prasad's obscured history illuminates how ideas of Mughal, Company, and Modern art belonged to a common intellectual ferment; yet these approaches took separate paths in post-independence India. In tracing the genealogy of Archer's Company painting, we recover multiple voices and strands of artistry informing its gestation in addition to its colonial legacy, complicating Archer's focus on it as an artistic inheritance of the British Empire.
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Guha, Sumit. "Rethinking the Economy of Mughal India: Lateral Perspectives." Journal of the Economic and Social History of the Orient 58, no. 4 (2015): 532–75. http://dx.doi.org/10.1163/15685209-12341382.
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This article seeks to reopen the argument regarding the economic structure of the Mughal Empire. The field saw vigorous debate in the 1980s and 1990s, followed by a stalemate. I seek to move beyond this impasse, first by studying British efforts at implementing a neo-Mughal tax system. This retrospective exhibits the practical difficulties that make it unlikely that the Mughals ever fully implemented their program. I then deploy underused Marathi sources to see what well-informed contemporaries guessed about the real working of the empire and analyze the effects of regimes of power in the creation and survival of the information that constitutes our evidence. I end by connecting key aspects of my structural analysis with the expansion of international trade and with India’s political economy in the transition to British rule.
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Kinra, Rajeev. "Handling Diversity with Absolute Civility." Medieval History Journal 16, no. 2 (2013): 251–95. http://dx.doi.org/10.1177/0971945813514887.
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Despite many advances in recent scholarship, a good deal of Mughal cultural historiography—not to mention the popular memory of the Mughal era—is still dominated by attention to the patronage and liberal outlooks of two figures, the Emperor Jalal al-Din Muhammad Akbar (r. 1556–1605) and his great-grandson, Prince Dara Shukoh (1615–1659), both of whom are viewed as having been especially, even heroically, tolerant toward the non-Muslims in their midst. However, while both of these men are certainly worthy of the attention they have received, the emphasis on their individual contributions to the Mughal attitude of ‘universal civility’ (ṣulḥ-i kull) has in some ways obscured the broader cultures of everyday tolerance that pervaded Mughal life in the seventeenth century. This article aims to present a preliminary—though far from exhaustive—survey of evidence for this broader and continuing Mughal approach to handling India’s diversity in the post-Akbar period and to try and connect it, via the suggestive comments of several influential European commentators of the early Enlightenment, to the larger connected histories of tolerance in global early modernity.
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Asher, Catherine B. "Making Sense of Temples and Tirthas: Rajput Construction Under Mughal Rule." Medieval History Journal 23, no. 1 (2020): 9–49. http://dx.doi.org/10.1177/0971945820905289.
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This article examines temple construction under Mughal rule by significant Rajput rulers—some reluctant and some amenable—to accepting Mughal authority. During the sixteenth through eighteenth centuries high ranking Hindu nobles who easily found favour with the Mughal court built on both their ancestral lands and on crown lands, but those who accepted Mughal hegemony under duress had a more complicated attitude towards temple construction. The temples that the latter group provided were largely in their own territories, often at pilgrimage sites or at sites they intended to transform into pilgrimage sites. The main questions which is article addresses are: Where did these rulers build temples, why and what forms did they take? How does temple construction provide insights into cultural and political aspirations of Rajput kingdoms? Finally, what were the problems arising out of neglect associated of their maintenance and upkeep?
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Haider, Najaf. "Problems of Reconstructing Mughal Monetary History: A Study of the Correlation Between Numismatic and Textual Evidence." Studies in People's History 11, no. 2 (2024): 193–208. https://doi.org/10.1177/23484489241290569.
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What is offered below is a study of the Mughal currency system during the reigns of Akbar (1556–1605) and Jahāngīr (1605–27). The stream of gold and silver coming to India through the Spanish exploitation of the New World enabled the Mughal Empire to shift from a copper coinage under the Lodis to a monetary system based on the silver rupee under Sher Shah and Akbar. The silver rupee now replaced the copper dām as the main unit of currency though copper coins (dām and tanka) still continued to circulate widely in low monetary transactions. This article traces the story of the evolution of Mughal monetary systems till Jahāngīr’s death (1627). It studies in detail the different problems that beset Mughal monetary policy in the successive stages of its evolution.
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Jaswal, Chandini. "First Pādishāh Begum of the Mughal Empire: Āka-jānam Khānzādā Begum. Unravelling the Veiled Histories of the Mughal Harem by Analysing Literary and Visual Culture." Carnival XXIII, no. 1 (2024): 106–40. https://doi.org/10.5281/zenodo.12256676.
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The history of India will be synonymous with the grandeur of the Mughals and their significant contributions to the social, political, economic and cultural aspects of India, which are widely acknowledged and well-regarded. Like many other dimensions of human sociocultural existence, however, the craft of history-writing has also been synonymous with “his-story”. While a plethora of research has been undertaken on the lives of the great Mughal emperors, little is known about the women behind their lives and the role the harem collectively played in the political dynamic of the Mughal empire. Through this essay, I attempt to provide a biographical account of one such veiled woman—Khānzādā Begum, the elder sister of Bābur, the first Mughal emperor. A few scholars who know about her sacrifice of leaving her homeland and getting married to the ‘enemy’, the Uzbek Chief, Shaybānī Khān, have rightly characterised it as a key factor in the establishment of Bābur’s empire. An even lesser-known fact is that when she returned from her ‘exile’ from the Uzbek land, Khānzādā played a significant role on the political scene of her brother’s empire. Although she never penned a memoir, Khānzādā was mentioned or discussed in various contemporary accounts written by members of her family. Using primary sources such as Bābur’s autobiography “Tūzuk-i Bābrī,” Gulbadan Begum’s memoir “Aḥvāl-i Humāyūn Pādshāh,” Mīrzā Ḥaydār’s “Tārīkh-i Rashīdī,” and Shaybānī Khān Uzbek’s “Shaybānīnamah” and by analysing paintings depicting her, I argue that even though Khānzādā was deeply respected by many people, she was systematically obliterated from the records of one of the most documented histories, namely, the Mughal Empire, possibly because her sacrifice became a source of humiliation to the royal court. In the second half of this essay, I indicate some reasons why the Mughal harem has become synonymous with promiscuity in popular thought by reviewing contemporary accounts written on the Mughal harem in the pre-modern period as well as current historiography. I demythologise the term “harem” itself and analyse how royal women subtly exercised their political ambitions from behind the veil of the harem — which was a product of their genius as individuals as well as their Timurid heritage.
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Kazmi, Nuzhat. "Painting the Mughal Experience." Indian Historical Review 34, no. 2 (2007): 216–18. http://dx.doi.org/10.1177/037698360703400217.
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Kynn, Tyler Joseph. "Pirates and Pilgrims: The Plunder of the Ganj-i Sawai, the Hajj, and a Mughal Captain’s Perspective." Journal of the Economic and Social History of the Orient 64, no. 1-2 (2021): 93–122. http://dx.doi.org/10.1163/15685209-12341531.
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Abstract The pirate attack by Henry Every in 1695 on a Mughal ship carrying travelers returning from pilgrimage to Mecca has received some attention by historians trying to fit this incident into a larger history of European piracy using mainly the English sources related to the incident. Drawing from this literature the aim of the present paper is to combine it with the Mughal Persian material available to demonstrate what this incident reveals about the early modern hajj – which is to say, pilgrimage to Mecca – and the makeup of the Mughal-sponsored ship carrying pilgrims and goods between Mecca and Surat. A previously unstudied Mughal letter related to the incident, by the captain of the Mughal ship in question, reveals the ways in which the Mughal Empire understood this encounter with European piracy and provides evidence for why the Mughal Empire was so quick to place the blame for this attack upon the English and the East India Company.
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Waheed, Usman, and Muhammad Numan. "From Harems to Thrones: The Ascendancy of Women in Mughal Royalty." Cognizance Journal of Multidisciplinary Studies 4, no. 3 (2024): 107–26. http://dx.doi.org/10.47760/cognizance.2024.v04i03.011.
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This Article delves into the diverse roles of women in Mughal Civilization, highlighting their significant contributions in the cultural, political, and administrative arenas. Using historical documents, Mughal-era literature, and academic articles, this study examines not just how women in Central Asian culture were educated, but also the Mughal dynasty's socio-cultural effect. They also have a significant impact on the landscape. These results show Mughal women's important roles in government and cultural dissemination, contradicting traditional narratives and demonstrating their frequently underappreciated importance in history. The major goal of this article is to illustrate the status of women in the royal family during the Mughal era in India and to demonstrate how crucial Mughal women played in both day-to-day state administration and long-term political and economic activities of the state. Planning This article will also include a list of cultural domains that Mughal women helped to develop, cultivate, and promote.
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Usman, Waheed, and Numan Muhammad. "From Harems to Thrones: The Ascendancy of Women in Mughal Royalty." Cognizance Journal of Multidisciplinary Studies (CJMS) 4, no. 3 (2024): 107–26. https://doi.org/10.47760/cognizance.2024.v04i03.011.
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This Article delves into the diverse roles of women in Mughal Civilization, highlighting their significant contributions in the cultural, political, and administrative arenas. Using historical documents, Mughal-era literature, and academic articles, this study examines not just how women in Central Asian culture were educated, but also the Mughal dynasty's socio-cultural effect. They also have a significant impact on the landscape. These results show Mughal women's important roles in government and cultural dissemination, contradicting traditional narratives and demonstrating their frequently underappreciated importance in history. The major goal of this article is to illustrate the status of women in the royal family during the Mughal era in India and to demonstrate how crucial Mughal women played in both day-to-day state administration and long-term political and economic activities of the state. Planning This article will also include a list of cultural domains that Mughal women helped to develop, cultivate, and promote.
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Truschke, Audrey. "Contested History: Brahmanical Memories of Relations with the Mughals." Journal of the Economic and Social History of the Orient 58, no. 4 (2015): 419–52. http://dx.doi.org/10.1163/15685209-12341379.
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Brahman Sanskrit intellectuals enjoyed a century of relations with the Mughal elite. Nonetheless, such cross-cultural connections feature only sporadically in Persian chronicles, and Brahmans rarely elaborated on their imperial links in Sanskrit texts. In this essay I analyze a major exception to the Brahmanical silence on their Mughal connections, theKavīndracandrodaya(“Moonrise of Kavīndra”). More than seventy Brahmans penned the poetry and prose of this Sanskrit work that celebrates Kavīndrācārya’s successful attempt to persuade Emperor Shah Jahan to rescind taxes on Hindu pilgrims to Benares and Prayag (Allahabad). I argue that theKavīndracandrodayaconstituted an act of selective remembrance in the Sanskrit tradition of cross-cultural encounters in Mughal India. This enshrined memory was, however, hardly a uniform vision. The work’s many authors demonstrate the limits and points of contestation among early moderns regarding how to formulate social and historical commentaries in Sanskrit on imperial relations.
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Aidil Fitrah, Nur Sarimah, Elga Febriani, et al. "Sejarah Perkembangan Dinasti Mughal dan Penguasa Muslim di Tanah India Tahun 1525-1857." Mutiara : Jurnal Penelitian dan Karya Ilmiah 2, no. 1 (2023): 283–96. http://dx.doi.org/10.59059/mutiara.v2i1.955.
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This article discusses the Mughal Dynasty which ruled India from 1526 to 1857. the causes of the decline and fall of the kingdom, as well as the high heritage of Islamic culture in India during the Mughal Dynasty period. This research illustrates the importance of the Mughal Dynasty in Indian history and its impact on cultural development and social life. Data was collected through historical study and analysis of related documents. The findings of this research provide a better insight into the heyday and fall of the Mughal Dynasty, as well as its influence in shaping India's cultural identity.
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Nath, Pratyay. "War and the Non-Elite: Towards a People’s History of the Mughal Empire." Medieval History Journal 25, no. 1 (2022): 127–58. http://dx.doi.org/10.1177/0971945820961695.
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The historiography of the Mughal Empire has gone through many twists and turns since its inception. Significant shifts in terms of methodologies and arguments notwithstanding, a certain elitism has characterised this body of literature. This is manifested by the tendency of most historians to conceptualise the career of the empire primarily in terms of elite action. This elitism has kept the contributions of non-elite groups to the making of the empire fairly obscured. Problematising this lopsided historical understanding, the present article offers a people’s history of the empire by focusing on the domain of war as a case study. It explores the role of two non-elite groups in Mughal military campaigns. These are the common infantry and the logistical workforce. The article discusses their tactical importance, social basis, modes of recruitment, pay, and organisation. It argues that taking cognizance of the contributions of these groups to the processes of war-making and territorial expansion helps us challenge the view of the Mughal Empire being primarily an elite enterprise. It enables us see the broad-based, inclusive, and collaborative nature of Mughal state-formation and empire-building.
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Jaśkowski, Stanisław Adam. "The Safavids and “Candechar, King of the Indies”: Polish-Lithuanian Intelligence on Safavid-Mughal Relations." Journal of Persianate Studies 15, no. 2 (2023): 174–214. http://dx.doi.org/10.1163/18747167-bja10030.
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Abstract The relations between the Islamic empires of the early modern period—the Ottomans, the Safavids, and the Mughals—have long been the subject of research, as have been the links between each of them and Europe. The present paper adopts a different approach, addressing the relations between them and Central and Eastern Europe as part of a single geopolitical continuum. This is done by focusing on the events of the late 1630s—the Safavid-Mughal conflict over Kandahar and the Ottoman-Safavid Treaty of Zohāb (1639)—and the Polish-Lithuanian Commonwealth’s interest in them, as well as how these issues are reflected in the sources, including Polish intelligence reports and Safavid and Mughal chronicles. Such an examination shows not only the scope of interest of various state actors in global affairs, but also offers us a glimpse into the intertwined political relations of early modern Eurasia.
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Deepak, Dr. Pradeep Kumar. "The Military Expedition of the Mughals in Northeast India: Some Aspects." Proceedings of North East India History Association 38 (October 15, 2018): 254–61. https://doi.org/10.5281/zenodo.15226423.
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This paper attempts to explore the military expedition of the Mughals in North East India. By 1538 A.D. Humayun reached Gaur in Bengal and annexed it by his military expedition and named it as Jannatabad, but the areas of north east India were left untouched. Of course, it was during the reign of Jahangir that the vast territory of North East India came into the Mughal Power. During his 22 years administration, he not only besieged Assam, but also the territories of Tripura came under his subjugation. The main objective of this paper is to highlight the causes &amp; impact of the military expedition of the Mughals. By dint of military expedition of the Great Mughals, Assam came under the influence of Shahjahan from 1628 to 1639 A.D. As a matter of fact, the history of the Ahoms of the seventeenth century was mainly the history of the Assam – Mughal conflicts which arose out of the ambition of the Moghuls to extend their territories further to the north east. Even it was continued during the reign of Aurangzeb. This paper also makes a comparative study of the intervention of the Ahoms in the affairs of the rival princess of Cooch – Behar, and the violation by the Ahoms on the terms of the treaties entered by them with the Moghuls. The main places of contests were Darrang, Kampur, Hajo, Saraighat, Gauhati etc. All these places are as famous in Persian version of the conflicts as in the Assamese chronicles. Of course, this research paper studies in detail about the sources;such as – Baharistan-i- Ghaibi, Assam Buranjis, Tripura Buranjis, Ain-i- Akbari, Sri Rajmala etc.
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Taufik, Bella Riskika, and Muhammad Faiz. "ISLAM IN INDIA DURING THE MUGHAL DYNASTY TO THE ERA OF BRITISH RULE." 3rd Annual International Conferences on Language, Literature, and Media, no. 1 (August 25, 2021): 275. http://dx.doi.org/10.18860/aicollim.v2i1.1350.
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During the Middle Ages, Islamic rule was concentrated in three prominent kingdoms, the Ottoman Dynasty in Turkey, the Safavid Dynasty in Persia, and the Mughal Dynasty in India. This paper will explore the history of Islam that developed in India in three periods, first from the period before the Mughal Empire came to power, the second when the Mughals ruled India, and the third when British imperialism began to dominate India. This research was carried out using a library research type method, which supports the study of the development of Islam in India from 705 to 1947 AD. This study shows that Islam developed rapidly in India when the religious conditions of the people rivaling each other between Hindus and Buddhists weakened their influence when the Mughals came to power. As a result, Islam grew by applying Islamic teachings and high values of tolerance even though the Muslim population was still a minority compared to Hindu-Buddhist. When Britain entered India, the condition of the Islamic government continued to weaken, including the weak of leadership after the Aurangzeb era, the struggle for power between regional Muslim leaders at the central level, and the emergence of separatist movements from Hindu groups in several areas to facilitate the British invasion of India.
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Muzna Matloob. "Symbolism and Aesthetics: Analyzing Mughal Motifs in Art and Architecture." PERENNIAL JOURNAL OF HISTORY 5, no. 1 (2024): 129–43. http://dx.doi.org/10.52700/pjh.v5i1.186.
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Spanning from 16th to 18th of imperial rule in the Indian subcontinent, the Mughal Empire is an indelible mark on artistic expression through its meticulous cultivation of motifs in various mediums, including art, architecture, manuscript illumination, textiles and decorative arts. This paper examined the symbolism reflected in the Mughal art and architecture. Through a multidisciplinary approach drawing from art history, cultural studies and material culture analysis, this study examined the diverse typologies of Mughal motifs, which included the study of flora and fauna imagery on Mughal monuments, illustrated manuscripts, textile and costumes. By analyzing their aesthetic qualities, symbolic meanings attributed to floral motifs and historical contexts, this research seeks to unravel the complex layers of cultural synthesis and exchange that characterize Mughal art. Through a comprehensive exploration of primary sources, scholarly literature and visual analysis, this paper examined the motifs in shaping the artistic identities, cultural narratives and aesthetic sensibilities in the Mughal Empire and beyond.